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Imperialism was, from its commencement, a racially and sexually gendered reality and the power differential among masculinities emerged in the master/slave relationship that characterized Empire. Hegemonic masculinity generated by the white conquistador birthed a resultant subordinate masculine identity that came to signify the non-White man – initially slave and, later, the free African laborer – in the New World. The subjectification of this non-White man, this Other, proved to be fundamental to the constitution of masculinity along racialized and sexualized frames, complementing how related ideologies functioned in a primarily economic enterprise underpinned by greed as the catalyst for the Conquistador’s actions. The impact? Almost indelible gender identity ramifications on the enslaved African and his offspring across the Caribbean diaspora. This chapter seeks to explore Empire-resultant and Empire-resistant constructions of masculine identity in Olive Senior’s “The View from the Terrace” and Paule Marshall’s “Barbados.” The overarching aim is to underscore that, in the postcolonial Caribbean, as the Afro-Saxon’s proclivity for all things White crumbles, the Afro-Creole man’s own emerging, defining and robust sense of self and masculine identity becomes visible.

Gabrielle Civil, a Black feminist performance artist and professor, discusses developing and teaching her “Pleasure Syllabus,” a three-lecture module for a mandatory first-year undergraduate writing course. Grounded in Black feminism, especially adrienne maree brown's call for “pleasure activism” and Audre Lorde's embrace of the erotic, this syllabus aimed to consider and activate embodied knowledge. Contemplating pleasure (“what does and does not feel good”) also became a way to confront rape culture. With this module, Civil hoped to intervene in the rampant sexual violence happening on college campuses. She acknowledges the challenges of negotiating trauma and gender-based violence in the classroom. (Teaching about desire, sexuality, violation, and consent on Zoom during the COVID-19 pandemic was especially tough.) She shares specific strategies that supported her pedagogy and offers some suggestions for curricular planning while emphasizing that no one-size-fits-all approach exists to trauma-informed teaching. Her curriculum included visual art, music, graphics, and movement exercises along with critical/creative writing. Civil includes her actual “Pleasure Syllabus” and her module's signature assignment.

In The Americans, Philip and Elizabeth Jennings are undercover operatives for the Soviet Union. In that capacity, they are responsible for crimes including murder and espionage. Yet they also pose as a law-abiding family, running a small business, raising children, and making friends with their neighbours. By ‘practicing’ American life, Philip becomes more American, forging an identity more receptive to American values and attitudes. This chapter draws on concepts from the literature on legal consciousness to examine the relationship between identity and hegemony. Studies of legal consciousness emphasise that consciousness is not simply legal attitudes or even ideology; rather legal consciousness is reflected in the way that people enact their legal beliefs and values. Those enactments help individuals form identities, but those identities are constrained by the hegemonic ideologies that are prevalent in the culture. Law and legal consciousness are important to both processes.

Resurgent interest in the life and work of the Italian Cambridge economist Piero Sraffa is leading to New Directions in Sraffa Scholarship. This chapter introduces readers to some of these developments. First and perhaps foremost is the fact that as of September 2016 Sraffa’s archival material has been uploaded onto the website of the Wren Library, Trinity College, Cambridge University, as digital colour images; this chapter introduces readers to the history of these events. This history provides sharp relief on the extant debates over the role of the archival material in leading to the final publication of Production of Commodities by Means of Commodities, and readers are provided a brief sketch of these matters. The varied nature of Sraffa scholarship is demonstrated by the different aspects of Sraffa’s intellectual legacy which are developed and discussed in the various entries of our Symposium. The conclusion is reached that we are on the cusp of an exciting phase change of tremendous potential in Sraffa scholarship.

In this chapter, I examine stories that foster care youth tell to legislatures, courts, policymakers, and the public to influence policy decisions. The stories told by these children are analogized to victim truth testimony, analyzed as a therapeutic, procedural, and developmental process, and examined as a catalyst for systemic accountability and change. Youth stories take different forms and appear in different media: testimony in legislatures, courts, research surveys or studies; opinion editorials and interviews in newspapers or blog posts; digital stories on YouTube; and artistic expression. Lawyers often serve as conduits for youth storytelling, translating their clients’ stories to the public. Organized advocacy by youth also informs and animates policy development. One recent example fosters youth organizing to promote “normalcy” in child welfare practices in Florida, and in related federal legislation.

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

These words resonated with me when I first started my career in higher education in Canada 15 years after being a school teacher for much of my young adult life in México. Back then, in Mexico, I took for granted the way in which I lived my values. While there were instances and contexts where those values were challenged, it was not until I moved to Canada that I started redefining and reshaping my worldview, negotiating what was negotiable within me, and fighting to maintain my position in what was not negotiable. I am still learning to navigate the world of postsecondary education where I have learned that, as Siksika Elder Leroy Littlebear (2000) observes, “No one has a pure worldview that is 100 percent Indigenous or Eurocentric; rather, everyone has an integrated mind, a fluxing and ambidextrous consciousness” (p. 85). How then, do I show all of who I am when my position toward Indigenous history, culture, language, and values is informed by my own upbringing and experience and consequently might be perceived as “biased”?

This auto-ethnographic chapter addresses this question by presenting a case study where I reflect on Littlebear's (2000) observations on the fluidity of worldviews and the development of an “ambidextrous consciousness,” and how those principles have allowed me the space to be my authentic self despite the different ontological and axiological orientations I have encountered my work in higher education.

This paper introduces two methodological innovations for qualitative research. We apply these innovations to holistically understand youth peer cultures and improve participant-driven qualitative methodology.

It moves the methodological frontier forward by blending technology with the “go-along” approach used by ethnographers to prioritize participants’ perspectives and experiences within their socio-cultural contexts.

We introduce the youth-centered and participant-driven virtual tours, including a neighborhood tour using Google Maps designed to explore how youth navigate their socio-spatial environments (n = 64; 10–17 year-olds; 2013) and a social media tour designed to explore how youth navigate their networked publics (n = 50; 10–17 year-olds; 2013), both in relation to their local peer cultures.

Applicable to a wide range of research populations, the Google Maps tour and the social media tour give the qualitative researcher additional tools to conduct participant-driven research into youths’ socio-cultural worlds. These two innovations help to address challenges in youth research as well as qualitative research more broadly. We find, for example, that the “go-along” aspect of the virtual tour minimizes the perceived threat of the researcher’s adult status and brings youth participants’ perspectives and experiences to the center of inquiry in the study of local peer cultures.

The chapter summarizes and analyzes the use of User Experience (UX) methods applied to four university libraries – two American and two from the United Kingdom, concluding whether the use of the method may be considered a tool to enhance the user’s participation inside the informational spaces. The first section provides a definition of the term UX and its usage at university libraries. The second section introduces the four chosen international university libraries. Its subsections are divided in how the projects applying UX were performed in each school. The final section compiles and analyzes the results regarding the changes made through the usage of the UX methods inside the libraries and briefly mentions the lack of its presence in Brazil.

I stood in a pile of putrefying rubbish refusing to move until somebody called the dog off. At the same time, trying (quickly) to decide on the ethical issues of throwing rocks at a research participant's dog. These, for me, are the practical realities of fieldwork. It's dusty, it's hot, it's Lima, Peru, and we have spent all afternoon climbing through the gravel hills of San Gabrielle, Villa Maria looking for people willing to participate in my research. The accents are from all over Peru and for some Spanish is as much their second language as it is mine. Some people have been busy, some asleep, all the people have been women – and there have been a lot of angry dogs. I feel a long way from the neat methodology written back in England, which certainly did not make any mention of aggressive dogs, let alone the ethics of dealing with them.